A long time ago two girls, one was a Priestess, and the other a woman of high rank, went from Hokianga to Taka-hue. The woman of rank was called Rau-tangi. These girls went by themselves to obtain each a husband whom they had seen when the men they now went to obtain were on a visit, to a Hahunga or a feast, and a teretere (visits) some time before (all at end of Pg 79 and all of 75 go in here). They proceeded up the Motu-karaka river opposite to Ra-wene (Herd Point).

When Rau-tangi and her friend pulled across the Hokianga River to the Motu-karaka and pulled on up the Motu-karaka creek, they landed at the source of that creek and having tied the canoe, the Priestess took a branch of karamu and one of kawakawa and standing with only her maro tied round her waist she waved the branches before her holding them in her right hand and repeated this incantation which was an invocation to the gods to guide them on the right road to Takahue she chanted:

The following are the "Kii tao" or "Reo tao" of the ancient tribe "Nga-i-tama-tea" who held possession of the Hokianga district, who were descendants of the great page (61)(53A) (B No. 1 White)Tamatea-pokai whenua, who were in constant war with the Nga-ti whatua, when the Nga-ti-whatua occupied the country about the North Cape.

They went on to the Toromiro and ………. anga-nui-o-wae and Rata-tomo where they stayed for a while. Rau-tangi had taken food for her self, but the Priestess had not when Rau-tangi began to eat she said to her friend "I will not let you eat of my whakarawenga, yours is of a tapu tohunga and mine is of a tapu Rangatira", they again started and arrived at Taka-hue, it being dark when they arrived they were not known to the people as they were strangers, and their enquiry for the chiefs they had come to seek was answered by these of whom they sought the information, they each at once went to the house where their intended husbands were and took possession of the sleeping part of the house occupied by their intended, this was the formal way of taking the man as her husband. Each man accepted his wife of these two, Rau-tangi had the chief called Wairua for her husband, and from them are descended the sub tribe of the Rarawa called the Ngati-rautangi at this day. The Priestess girl got Wahi-rua for her husband, old Wahi-roa in years afterwards was killed by his enemies and whilst he was being beaten with a mere on the battle field, his enemies not killing him with one blow he in his death struggle said "Whakaruru whakawawe ko ahau ko Te wahi-roa", that was he wished them to strike quickly that he might die soon; which words have become a Proverb.

The brother of Rau-tangi was called Hoto who was a very brave man who in respect to the Mere and Puapua (guard) said "Nga tino o Hoto ko te mere ko te puapua" which saying has become a Proverb.

The words "whakaruru" and "whakawawe" were taken as names by chiefs so as to perpetuate the remembrance of the saying uttered at the death of Wahi-roa.

Pangari said that he was in the fight up at Taranaki in which Tawhai got the blow which split the skull of Tawhai, that when he got it, he was so ill that they thought he would die, but they kept pouring warm oil on the wound till it healed. That they had only three guns in all the party of people from the North when they attacked the Taranaki Natives.

The Ngapuhi returned from Wairarapa and on to Whanganui and took a new Pa which had been built since they passed through that district, they then went on to Taranaki and Waikato and Kaipara by the sea coast, at Kaipara were put across the heads by the Ngatiwhatua and so on to Hokianga.

Tanguru the chief of the Pane Iri (Panadi)tribe of Roto-a-tara (Lake)

Tanguru was a very great chief of the Ngatikahungunu, he was the ancestor of Aperahama Ruke. There was a quarrel between the people of Roto-aira and of the page (RTMSS)(122)Panairi and with the Ngatikahungunu the cause of the quarrel was land to which they all had equal claim. They fought at Roto a tara, the Pa was taken. Tanguru its chief sought to escape upon a moki but he was so laden with mats, the beautiful Parawai and Ihupuni, that the moki upset and he sank. The Ngatikahungunu saw him sink in the water, and they raked the lake with a marau (eel fork) which caught hold of his garments and he was pulled up and placed in a canoe, his body was cut up and cooked and eaten, from this circumstance has his tribe acquired the name of Ngati-marau.

Hongi had two wives Tangi-whare, and Tari Katuku, but when Hongi was away from home, his nephew Matuku had intercourse with Tangi-whare, when it was known, Matuku shot himself, to avenge this enemy and the death of his nephew, Hongi attacked a sub tribe of his own people the Ngatiuru at Whangorea, and in pursuing them after they had fled from their Pa, at Hunuhunua Hongi was shot through the chest.

Battle at Kororarekawhere the two girls cursed each otherthis took place in 1830(Ngapuhi)

Ariki the son of Pomare had agreed to sell a lot of pigs to a captain, and went to get the pigs in land near the Waimate and Hokianga, and took some pigs belonging to other natives, the owners remonstrated with Ariki but he persisted in his way and a native shot Ariki, a fight at once began and seven others were killed.

A war party went from Kororareka to Hokianga at Waima, and had made peace, but on their return a dispute arose in the midst of the taua, and while one of the wives of Kingi Hori and a boy were putting up a wharau a lad took one of King Hori's guns and it went off by accident and killed a wife and nephew of Kingi Hori, when another shot was fired and wounded Muriwai in the thigh, and a general fight took place where many were killed, and Kingi Hori was wounded, his two legs being broken by a bale, and another bale hit him in the throat and page (47)killed him, as he was dying he urged his people to leave him and fight or escape at once, he gave his musket to one, gave his mat to another, and while thus engaged he was killed by his enemies, then a general fight took place and many were killed on each side.

When the news arrived of the death of Kingi Hori on Uruti brother of Kinikini, all the people wept for days and a taua of about twenty soldiers came to Kororareka some of whom were Uruti's enemies, and these all the day long kept up a war dance and debating who was to take the place as chief in Uruti's place, when Kinikini was said to fill his brother's place.

Rewa and taua went by way of Kerikeri and on to the interior, at the Kerikeri it was said one of the Hokianga chiefs had shot Uruti, we went on and met a great assembly and peace was made.

A young chief from the Bay of Islands had been shot in a quarrel between the Bay of Islands and Hokianga by some of the Hokianga Natives, and Whareumu and a strong party of Bay of Island Natives set off to make enquiries, peace had nearly been made when a dispute rose and a fight took place and Whareumu was shot and Ngapuhi of the Bay of Islands had to flee, eventually by the influence of the church and Wesleyan missionaries peace was restored.

Pango or Ngawai or Ngaihi was a Priest of Ngati-whakaue visited the Bay of Islands with some of his tribe in 1828, and was blamed for bewitching the natives and causing the death of Hongi and Whareumu and therefore must be killed, but Mr H. Williams took him back home in the "Herald".

Captain Dillon had taken two chiefs away with him in his vessel in about 1830 and after two years voyage with him he sent them back to the Thames in another vessel. The vessel which took them back by mistake in a chief being below at the time a chief of the Thames was brought away, and the vessel putting in at the Bay of Islands in 1832. The Ngapuhi recognised the chief as an enemy as they were then at war with the Thames tribes, and wished to kill the chief, Uruti, page (X5)or as he was called Kingi Hori was determined to kill this chief but was eventually saved by the protection of Europeans and was taken to Sydney in the brig from Macquarie from Hokianga, thus escaped death.

"Teo upoko" this is a curse on the Pakeha, to the men who brought the guns and powder, the curse is this thy skull thou tupua, the Pakeha is called a Tupua, the tupua is an insect a reptile of olden times a Taniwha a stone from beneath the ground from the first making of the world — it has as yet not been seen by man, thus the Maori compare the Pakeha to this, and they thought this was what the Pakeha was like when they were unused with the use of the gun. This is the end of these words.

The song of Tamarehe for Hongi Hika a song of rage for Hongi killing men as he went and they not being able to get revenge, revenge was sought in song.

Who of those Hongi were brought hereThere are the Ngatiwhatua the men who eat HouwaweAnd Houmoka who the seagull also eat, thy skullThou tupua from the distance who did not even bringThe scourge of Heaven to attack the Island down there

(This is a curse to the foreigner (the English) to the men who brought the guns and powder. The curse is this "thy skull thou Tupua," the foreigner is called a Tupua, a Tupua is an insect (reptile) of olden times, a Taniwha, a stone, from beneath the ground from the first making of the world it has not as yet been seen by man. To the Maori, this is what was thought the foreigner was like when they were taught. This is the end of these words.

As Rangiwehekura was of the Ngatikahungunu people, and Mauparaoa a Kahungunu slave also but who had risen to rank as a chief with the Ngapuhi chiefs and with Po-mare at the Bay of Islands, he and his followers were blamed for killed a woman called Kirimahore of the Ngapuhi who had disappeared from Te uruti near Kororareka but had gone in a vessel to the south, and in time came back at the time that Mauparaoa was living at the Pa of Pomare at O-tu-ihu, and of course this supposed murder of this woman Kirimahore involved Pomare and Kawiti.

This is the song of Tama rehe (wrinkled son) for Hongi hika, and is a song of anger, on account of Hongi-hika killing men as travelled all over the land, and on account of not any one could be revenged on him, so Tama-rehe vented his rage in this song:

Who of thine o HongiHave been taken by those here?There are the Nga ti whatuaThe men who killed and eatHou wawe and Hou-mokaAnd some the seagull also eatThy skull thou Tupua (goblin)Of a distant part, who didst bringThe foreigners scourge, to strikeAnd dash this Island down.

"To upoko" (thy skull) this is a curse on the European, on the men who brought guns and powder (which the Maori could procure and use). The curse is this "Thy skull thou Tupua (goblin). The Europeans are called Tupua, and the Tupua is an insect, a reptile, or any unknown monster of ancient times, or a Taniwha (a being that can not be described as its nature and looks are not like that of any thing in life) or a stone from beneath the ground, which has been there since the world was first made, and has not till now been seen by man, and the Maori compares the Europeans to these things, and the Maori thought that the Europeans were like these things when the Maori had not learnt the use of the gun in the days of his ignorance. This is the end of these words.

Their grove of trees now standing in the west,And unencumbered near the water stand,And thou doest stand thou Karaka groveNow in the west, near Pou tahiAnd Maunu is benumbedBut look, gaze at Islands out yonderAt Ru-rima, where fish are caught,The biting Barracuta swift to swallowAll where Pare the bald head livesHe who has flowing hair, which shouldBe knotted up, and tied with plumeWhen garment hem is lifted up in prideTo save from dust, to nobly goTowards the sea ………. rocksIn ocean outside of Here-waka,At which we two may meet, o - e.O day of battle, I will standing eat my food,O day of stretching forth the angry armI will while fleeing eat my scrap of food,As acts of man now winter makesAnd fleeing breast alone of bird escapes.And I have let my bird departAnd it has come to thee now there,Like flying shag is darting to the west,O daughter thou of whom, who doestDelight in joy on peak of mountain in the westFor those I took as slaves in battleFought and gained at Kapu-tahi;But let the sun of Te-hikoNow tell his supreme ancestryAnd show with pride the Kuru-o-ue-nuku.And chant to the Pleiades, as he risesFrom the case, when coming in the East,But wait, and I will go with theeAnd we will eat, and cast the scraps asideAnd we will eat, and cast our sacredness asideBut oh thy younger brother went notWith migration that visited the IslesThat sit in Ocean out near Whaka-maruNear rivers that flow to north of Wai-katoWhere trumpet sound of war is longAnd Ati-rau are all annihilated.O eat o bird, what ails thee nowIt serves thee right, that thouShould be swept passed by floodBut why? from what does birdStand near entrance of spirit worldAs dances bird at Ao-tea (life),But may be, thou hast severed beenBy knife of sharks tooth madeOr doomed by Hine-te-iwaiwa's curseAnd hence the gall of war, and menHave eaten been by man, and gloomOf mist of grief has hidden all,But vengeance still I feel unsatisfied,And still a joy world prompts to actionOn the coast with stranded sealsAnd where the powerful whale is cast on shore,Nor shall my anger failThe taint of evil done, still leadsTo that which vengeance even asksMake secret compact with Hau-tukuNow being far in land, and secretCompact with Hau-te-kamakama tooAnd why not still come downAnd vengeance take for death of theseAt Mokoia killed, but let thy view be clearAnd look far away, that thou mayestpage (3)See the totters of approval wavingFrom the houses of the great,And from thy sister's house at Hine-a-roroWho can an ample retribution take for theeIn battle with the lords at Ariki Kapakapa e i.

A chant taught to Tona (wart) by spirits,indicating the action that would be taken by Hongi-hikain making war on all the tribes of New Zealand.